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John 18.1-11 STUDY GUIDE

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John 18.1-11 STUDY GUIDE THE GOSPEL OF JOHN Small Group Discussion Guide Text: John 18:1-11 Theme/ Big Idea: Jesus turns to a garden where he is betrayed on our behalf. Context/ Background Information: The farewell discourse of John 13-17 has come to an end, and now Jesus turns to the cross. Beginning in John 18, John recounts the details leading up to Jesus' crucifixion, starting with Jesus' betrayal. Though John 18:1-11 is descriptive and contains few imperatives, it masterfully retells man's betrayal of God in the Garden of Eden through Judas' betrayal of Jesus in the Garden of Gethsemane. Retelling the story in the way John does, points the reader to our only hope of escaping the wrath to come through the good news of the gospel of Jesus Christ. In summarizing John 18:1-11, we see Jesus enters a garden, declares three times "I am," is betrayed by a close friend, and accepts the cup of God's wrath. JESUS ENTERS A GARDEN TO BE BETRAYED In verse 1, John says, "When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered." Though it might appear as though these are insignificant details, John never wastes words. First, notice the garden is not named. It is simply "a garden," "across the brook Kidron." Matthew, Mark, and Luke all identify it as a garden on the Mount of Olives (Matthew 26:30; Mark 14:26, Luke 22:39). And Matthew and Mark both go further, identifying it as the Garden of Gethsemane (Matt 26:36; Mark 14:32). All John tells us, however, is that it is "a garden" where "Jesus often met" with his disciples (vs. 2, c.f., Luke 21:37 and 22:39). John is intentional in what he says and how he says it by referencing "a garden," "across the Kidron." Throughout his Gospel, John has masterfully woven Old Testament stories and themes. Here, through Judas' betrayal of Jesus, John is retelling two other stories of betrayal. One involving the brook Kidron where a son betrayed his father and king. The other involving a garden where creation betrayed its Creator. The overarching story of betrayal from the Garden of Eden to the Garden of Gethsemane is on display in John 18:1-11. In 2 Sam 15:13-16, we read of Absolom, King David's third son. He sought to usurp the king, steal the throne, and set himself up as king. David got word of the attempted overthrow and fled the city with his servants, crossing the brook Kidron on his way out of the city (2 Sam 15:23). Looking backward through the lens of the Old Testament, we see that Judas, a close "friend" to Jesus (Matt 26:50), replays the same story of betrayal in 2 Sam 15. When both of these stories are taken together, we see they replay the ultimate story of betrayal in Genesis 3, where man attempted to dethrone God and set himself up as king in the Garden of Eden. In all three stories, the friend, son, and creation betrays the Savior, King, and Creator. In John 18:3 we see that both Jew and Roman, "indicts the whole world" as betrayers of the rightful King.(1) JESUS WENT WILLINGLY Judas' betrayal was no surprise to Jesus (cf. John 18:4). John's recount of the betrayal, arrest, and interrogation of Jesus reiterates at every turn that Jesus is king, and as king, he is in complete control. Jesus did not hide but went to a place familiar to his betrayer to be found (John 18:2; Luke 21:37 and 22:39). Jesus knew "all that would happen to him" (John 18:4). Jesus advanced towards the arresting party (John 18:4). Jesus interrogated his captors (John 18:4, 7, 21-23, 34). Jesus knocked them down with his glory (John 18:6). Jesus issued commands (John 18:8). And Jesus willingly offered up his life to the will of God (John 18:11; 19:11). The reader is supposed to see the willing, voluntary submission of Jesus. He has all power and authority, and yet he subjected himself to arrest and crucifixion. JESUS IS I AM Judas' betrayal was no surprise, nor was it an ordinary betrayal. It represents and portrays man's betrayal against a holy God. John emphasizes this in verses 4-8. In verses 4 and 7, Jesus asks twice, "Whom do you seek?" The search party answers twice in verses 5 and 7, "Jesus of Nazareth." Jesus then answers twice, "I am he" (John 18:5 & 8). Only John records Jesus saying, "I am he" or, as some translations note, "I Am." When Jesus' reply is combined with John's explanation in verse 6, the reader is given a three-fold repetition of "I Am," "I Am," and "I Am." John is again being intentional. As John has recounted, and Jesus has proclaimed repeatedly through the Gospel of John, Jesus is one with the Father, God in the flesh. In recounting this three-fold repetition of "I am," John is intentionally reminding his audience that Judas' betrayal is no ordinary betrayal. He is rejecting and betraying the living God, "I am." Again, we see that Judas' betrayal is a retelling of the first and greatest betrayal recorded in Genesis 3, where man betrayed God. Only John specifies that Judas brought with him "a band of soldiers" "with lanterns and torches and weapons." Typically "a band" referred to a whole company of soldiers which included upwards of 600 men.(2) Though it does not necessarily mean all 600 were present, John certainly wants his readers to know there was a large physical presence of Roman/ Gentile soldiers at the scene to arrest Jesus. And yet, they were no match. They, too, are under the authority and power of the sovereign king, Jesus. It is precisely because of his full knowledge and certain authority that Jesus could lovingly command that his disciples be let go and so fulfill his own prophecy that "none would be lost" (John 6:39; 10:28; 17:12). John makes it clear Jesus is God, he is in control, and his betrayal, arrest, and crucifixion are all part of the providential plan of "I Am." Jesus is no "actor on stage waiting for direction; he's the one directing every movement."(3) It was not a garrison of soldiers that compelled him to the cross; it was his love. Jesus is both the sovereign king and the suffering servant. Whether we approach Jesus in pride as Judas and the soldiers most certainly did. Or whether we stand by him in fear as Peter and the disciples did. Jesus always extends extraordinary grace. He does not crush Judas and the soldiers; he merely knocks them down with a word. He does not fail his fearful disciples; he protects them to the end. He humbles the proud and gives hope to those who despair. He is I Am. JESUS DRINKS THE CUP OF GOD'S WRATH Finally, in contrast to Jesus' power over a company of soldiers, we see puny Peter taking things into his own hands. The narrative ends with Peter drawing his sword, striking "the high priest's servant" (John 18:10). Peter's actions in taking an ear are massively insignificant against a company of trained Roman soldiers. The contrast is likely intentional. Man's wrath and man's actions are woefully insufficient for the task of overcoming the forces of darkness. God's wrath and God's actions, however, are essential and all-sufficient for the task. This leads to Jesus' interesting statement regarding drinking "the cup that the Father has given" him (John 18:10-11). What is the cup to which Jesus refers? In Matt 20:22 and Mark 10:39, the cup "the Father has given" is the cup of suffering that Jesus alone can drink. Elsewhere it is referred to as the cup of God's wrath towards sin (c.f., Psalm 75:8; Is 55:22; Jer 25:15; Job 21:20). As Leslie Newbigin states, "In the strange mercy of God the cup of his righteous wrath is given into the hands, not of his enemies, but of his beloved Son. And he will drink it, down to the dregs until the moment comes when 'I thirst' gives place to 'It is finished.'" (4) Everything in John 18:1-11 points us back to the first rebellion of man against God. And what is God's response, both in Genesis 3:15 and now in John 18:1-11? "I Am" does not squash the rebellion by force, but by sacrifice. He does not crush the rebel son but crushes the faithful One. Jesus does not bring the sword; he falls on it. Jesus does not pour out God's wrath on the betrayer; he is betrayed and drinks the cup of God's wrath himself. In the first garden, sin entered. In the second garden, sin is dealt with. Because Jesus drank the cup of God's wrath, we are invited to drink "the cup of salvation" (Psalm 116:12-13), or as Paul refers to it, the "cup of blessing" (1 Cor. 10:16). The cup of blessing is the symbolic cup of the "new covenant in [Jesus] blood," by which we celebrate Jesus' blood, which was "poured out for many for the forgiveness of sins" (1 Col 11:25; Matt 26:27-28).
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